Kenopanishad : ( 18/01/2013. )

======================================================================== ---------------------------------------------------------------------------------------------------------------------- 28/02/2020. Post-2. -------------------------------------------------------------------------------------------------------------------------- 13. The mind and the organs are inert and non-intelligent. They appear to be intelligent through the light and power of the Atman. 14. The ears, eyes, mind and Prana exist for the use of the Atman, just as a house exists for the use of its owner. The Director is Brahman or Atman. 15. Brahman shines by its own light. By its light all this universe is illumined. 16. The sun, moon, stars, fire and lightning shine by its light. 17. No one can live and breathe if there were not the self-luminous Brahman. 18. Brahman leads Prana up and Apana down. 19. One becomes immortal by renouncing all desires, Intuitive Realisati...

======================================================================= ----------------------------------------------------------------------------------------------------------------------- 12/02/2020. Post-1. ----------------------------------------------------------------------------------------------------------------------- Hari Om! May my limbs, speech, Prana, eye, ear, strength and all my senses grow vigorous. All (everything) is the Brahman of the Upanishads. May I never deny Brahman. May Brahman never spurn me. May there be no denial of Brahman. May there be no spurning by the Brahman. Let all the virtues recited by the Upanishads repose in me, delighting in the Atman! May they in me repose! Om Peace! Peace!! Peace!!! The Indwelling Power 1. Who is the director of the mind? Who impels the mind to alight on its object? Brahman. 2. At whose command does the Prana proceed to function? The command of Brahman or the Absolute. 3. At whose command do men utter s...

======================================================================== ======================================================================= 10/01/2020. Post-1. ======================================================================= In the first chapter of Kenopanishad knowledge of Brahman is revealed. It is the eye of the eye, ear of the ear, and cannot be comprehended with the senses but because of which the senses function. It is the witness of the three states of experience, it is the substratum of world and it can be intuited in the state of meditation. The first step is Shravanam then Mananam and Nididhyasana – meditation. But if we are unable to meditate or contemplate or unable to comprehend what the Scriptures are saying then we should do the initial Sadhana of Upasana. Upasana helps us to tune our mind to the Supreme and make it pure. Upasana is to superimpose the idea of divinity on the everyday objects, in our work, in the name and every interaction we do. ...

======================================================================== ======================================================================== 25/12/2019. 7. MEDITATION ON BRAHMAM. POST-11. ======================================================================== Brahmam is the embodiment of all qualities, powers and existence. It is possible for anyone to obtain anything in any form at any time and at any place, because the substance of everything is everywhere and in every form. With whatever conception of Brahmam one may meditate on it, one experiences the form of that conception alone, to the exclusion of everything else. If one meditates on it as Supreme Love, the centre of attraction, adoration and worship, identifying oneself with Brahmam, one becomes the object of everybody’s love, of all adoration and worship. One who loves Brahmam shall be loved by every being of the universe. One who worships it shall be worshipped by all. If one meditates on Brahman as supre...

========================================================================\ ======================================================================== 27/11/2019 SECTION - 2. 6. THE PHILOSOPHY OF YAKSHOPAKHYANA-10 Post-10. ====================================================================== The failure of the ego to assert its independence indicates that Truth must be a non-ego. Non-ego means infinitude, which posits the existence of the Supreme Brahman. Brahman appears to be comprehended in the realm of speech, thought and action. There is the feeling of knowledge of reality as long as these functions of the individual are carried on happily. This is the meaning of the vision of the Yaksha by Agni and Vayu. But the comprehension of Brahman through these individual functions is only superficial, even as Agni and Vayu can behold the Yaksha but cannot understand it. When these individual functions are defeated and when they return ashamed, accepting their defeat, i.e., when t...

======================================================================== -------------------------------------------------------------------------------------------------------------------------- 22/10/2019 SECTION - 2. 6. THE PHILOSOPHY OF YAKSHOPAKHYANA Post-9. ------------------------------------------------------------------------------------------------------------------------ Another instruction that this story gives us is that Brahman does exist. If it does not exist, then, something else must exist. What is that something else? It may be held that the universe or the world exists. Because the universe is a collection of individuals, it means that the individual is real. But this individual is a stress of the ego. If the ego is real, it must succeed in all its attempts. The very fact that it attempts at something constantly, shows that it is not real. Moreover, the ego is subdued every moment either through external or internal agencies. One day or the other, al...

======================================================================== -------------------------------------------------------------------------------------------------------------------------- 05/10/2019 SECTION - 2. 6. THE PHILOSOPHY OF YAKSHOPAKHYANAM Post-8. ------------------------------------------------------------------------------------------------------------------------- But when Indran, the ego, approaches the Divine Being, it vanishes, i.e., it withdraws the form of its manifestation. It is not possible for the ego to come face to face with the form of the Absolute. It would be like a salt doll entering the ocean. It would not be able to behold any form. Form shall vanish from its sight. Moreover, because the ego is the centre of vanity and pride, the Divinity shall not manifest itself before it. On the other hand, when the ego persists in its attempt to know this Truth, and does not get baffled, and is very persevering, knowledge shall dawn before it. Knowled...